Towards a theology of conflict transformation in churches through social media

NSUWorks – 2021 Peace and Conflict Studies Journal Conference February 10, 2021
1 https://nsuworks.nova.edu/pcs_conference/2020/day1/14/
TOWARDS A THEOLOGY OF CONFLICT TRANSFORMATION IN
CHURCHES THROUGH SOCIAL MEDIA
Adebayo Ola Afolaranmi
Lead City University Ibadan Nigeria
Abstract
The society we live in cannot avoid conflict. The church in particular is not devoid of
conflict of all kinds. Church leaders and other stakeholders in the church have not
only to resolve these conflicts, they have to also transform the conflicts and ensure
that people live in peaceful co-existence as much as it is possible. The advent of the
Internet in general and social media in particular has affected the way people are
doing things tremendously. This includes conflict transformation in the church as
well. This paper gives a brief introduction to conflict transformation in general and
conflict transformation specifically in the church. It gives a brief biblical basis on
conflict transformation. Furthermore, it delves extensively on the biblical basis for
conflict transformation in churches through social media. It concludes that
stakeholders in the church should blend theology together with technology, especially
the social media, in transforming conflicts that are arising within the church.
Key Words: theology, conflict, conflict transformation, peaceful co-existence, social
media
Introduction
Inasmuch as conflict is unavoidable in the society, it is expedient not only to
resolve the conflict, but also to manage it, or rather transform it. Unfortunately,
churches and Christians are not immune from conflict (Folarin and Adelakun, 2016).
Managing conflict effectively would guarantee a better peaceful society (Clements,
2004). Christians, as major stakeholders in the society, have pivotal roles to play in
managing conflict whatever the type or cause of the conflict. Social media have
become a major way of communication among people in this twenty-first century,
especially as the world of today has transformed from an ―analog‖ world to a digital
one where technological tools are taking important roles, and the advent of social
media in particular has enormously altered the expression of communication globally
(White et al., 2016). While many studies have been carried out on conflict, conflict

resolution, and conflict transformation in general, this paper specifically aims at
offering a theology of transforming conflicts in churches by using the available social
media.
Theological Basis for Conflict Transformation
Brief Introduction to Conflict Transformation
Although scholars have found it difficult to give a precise definition of the term
―conflict transformation‖, it is presumed that the term can be better explained than
defined (see Lederach, 2014b). So, Lederach (2014b) gave this explanation that
conflict transformation is
a way of looking as well as seeing…. to envision and respond to the ebb and
flow of social conflict as life-giving opportunities for creating constructive
change processes that reduce violence, increase justice in direct interaction and
social structures, and respond to real-life problems in human relationships.
Lederach (2014b) deliberately italicized some words or phrases in the proposed
definition above in order to make the definition more understandable as he further
analyzed the italicized words or phrases. He, as cited by Aderayo and Olayinka
(2016), went on to argue that conflict transformation deals with the way conflict
begins and progresses and how it can bring changes in the personal, relational,
structural and cultural levels for the conciliator to promote peaceful change through
peaceful means.
Many other scholars rather explain the concept of conflict transformation in using
terms like process, approach, theory, principles, task, and the likes. As a process,
conflict transformation engages ―with and [transforms] the relationships, interests,
discourses and, if necessary, the very constitution of society that supports the
continuation of violent conflict. Constructive conflict is seen as a vital agent or

catalyst for change‖ (Miall, 2004). Conflict transformation surpasses the conflict itself
because it does not only pay attention to the conflict but also pays attention to the
people involved in the conflict (Aderayo and Olayinka, 2016).
In explaining the task of conflict transformation, Akanji (2011) opined that
engaging in conflict transformation is more than ending conflict. It seeks to look
backward to the origins of conflict and to look forward into what and how things
should be, so that there will be less recurrence of past violence in order to ensure
peaceful coexistence.
Conflict resolution and conflict transformation are similar, but they are different in
some aspects. The former shows an inclination to focus upon the immediate and
shorter term of resolving the conflict, while the latter encourages long-term processes
that lead to deep changes. Conflict transformation incorporates what comes after the
conflict resolution like traumas, fears, hurts and hatreds. All these aftermath are of
less importance in the conflict resolution approach (Kulska, 2014). This is the reason
why conflict transformation is considered as the ―holistic approach‖ because it
includes personal, relational, structural and cultural changes (Lederach, 2014b).
Conflict Transformation in the Church
The existence of conflict within the church cannot be overemphasized. It is even
considered normal in a church setting (McKay, 2009). Right from the early church to
the church in this twenty-first century, the church has been experiencing one conflict
after the other (Afolabi, 2012). Inasmuch as the church is made up of different human
beings, it will continue to experience conflicts. Pneumann (2001) as cited by McKay
(2009) identified the following as ―predictable sources of conflict‖:
1) members disagree about values and beliefs;

2) the congregation‘s structure is unclear;
3) the pastor‘s role and responsibilities are in conflict;
4) the structure no longer fits the congregation‘s size;
5) the clergy and lay leadership styles do not match;
6) the new pastor rushes into changes;
7) communication lines are blocked;
8) church members manage conflict poorly; and
9) disaffected members hold back participation and pledges.
Since the church is so exposed to conflicts from time immemorial, the creative
management of the conflicts is not an option but a necessity. The way these conflicts
are managed and transformed will determine the peaceful co-existence of the
members of the church and the growth or otherwise of the church (Oppenshaw et al.,
2018).
Biblical Basis for Conflict Transformation
Conflict is not bad in itself. It is natural with human beings as the Holy Bible in
many places presents it. Having explained that conflict started with the creation of
man in Genesis 1, Lederach (2014a) concluded that Christians understand conflict as
something built on some basic commitments of creation. In his words, ―God is present
in each of us because we are created in the likeness of God. God values diversity. God
is committed to giving us freedom. [Therefore] these elements make our lives rich,
ever-renewing, and interesting. They also make conflict a natural part of our
relationships.‖
Apart from tracing conflict to the creation of man, conflict actually commenced in
the Holy Bible when the serpent (that is generally assumed to be the devil) came to

mislead Adam and Eve (the first human beings on earth) in the Garden of Even (see
Genesis 3). This action truncated the relationship of people with God. It distorts the
relationships between people. So also, relationships between people and the
environment become impaired. God acted straightway to resolve the conflict by first
questioning Adam and Eve. Although, God gave instant chastisement, yet, He
provided a way of reconciliation for humankind. Other part of the Bible is how God
worked (and is still working) out this reconciliation or conflict transformation
(Blackman, 2003).
Theological Basis for Social Media
(This section is an adaptation of a section of Afolaranmi, 2020b)
New media, ―alternate media‖ (Aslam, 2016) and online social network services
are terms used intermittently with social media. Although the term ―social network
services‖ is mainly used for an aspect of social media, it is more used for social media
in general (Afolaranmi, 2020a). McFarland and Ployhart (2015) simply defined social
media as ―digital Web 2.0 platforms that facilitate information sharing, user-created
content, and collaboration across people.‖ Social media concentrate on building
online groups of people that share interests and/or activities, or who are interested in
finding out the interests and activities of others (Olasinde, 2014).
It is noteworthy that God is an interactive and information-sharing Creator (see
Genesis 1:26-30) (Okai and Ampomah, 2017). The whole creation was made possible
because God communicates through Word, and the fullness of God‘s communication
and revelation was revealed completely when the Word became flesh and lived
among us as stated in John 1:14 (Macalanggan, 2017). Someone has translated John
1:1-5 thus,

―In the beginning was the communication and communication was with God
and Communication was God. Communication was with God in the beginning.
Through communication all things were made; without communication nothing
was made that has been made. In Communication was life, and that life was the
light of human beings‖ (―Communications‖).
God created human beings in His image as communicating and information
sharing creatures (Genesis 1:27; 3:6-12). So, ―communication and information
sharing are fundamental and paramount in relationships — thus, interaction between
God and human beings and vice versa (Gen. 4:1-10)‖ (Okai and Ampomah, 2017). As
image-bearers of God who did not stop communicating after the creation process, but
still communicates till date in various ways (see Hebrews 1:1-3), it is expected of
Christians to imitate God in communicating with other people in diverse ways also.
One of the ways to do this is social media.
Christians, as salt and light of the world (see Matthew 5:13-16), are to be like the
tribe of Issachar, ―who had understanding of the times, to know what Israel ought to
do‖ (1 Chronicles 12:32) and do things that will sweeten the bitterness of the world
and brighten the darkness of the world. For the improvement of the society, they
should team up with other people that have invent many things including ―the
sartorial, the architectural, the orchestral, the automotive, …discursive
communicative media such as spoken language, smoke signals, forms of signage,
…written language [and] electronically mediated communications, such as the
telegraph, telephone, radio, television, and Internet‖ (Groothuis, 2010).
Information and communication technologies (ICT) in general and social media in
particular have linked to two biblical bases. The first basis is ―Everything is created
by God‖ (Rojas-Díaz J. A., 2018). God in His sovereignty, generousity and self-

sufficiency created everything (see Genesis 1). This creation is sustained and
maintained by the word, wisdom and power of God (Job 38-40; Am. 4:13; Mat.
10:29-30; Rom. 11:36; Col. 1:16; Heb. 1:3; 2 Pet. 3:7). ―Technological advances and
ICT [in general, and social media in particular] are essentially ‗very good‘ [compare
Genesis 1:31] because they come ‗from the Father, from whom all things come‘ (1
Cor. 8:6)‖ (Rojas-Díaz J. A., 2018). God has enabled human being to discover and
develop things for the good of humankind. Social media are parts of such invention
and development, and humanity should engage them for their good. ―Everything is
corrupted by the idolatrous attitude‖ (Rojas-Díaz J. A., 2018). The ―very good‖
scenario of Genesis 1 was ruptured with the disobedience (or the Fall) of man in
Genesis 3. This started the era of idolatrous relation of the created order with the
Creator. So, the ―nature, source of well-being and fulfillment, is now cursed,
generating discomfort and pain (Gen. 3:17)‖ (Rojas-Díaz J. A., 2018). It can also refer
to the event of the Tower of Babel in Genesis 11 ―where people were amazed with the
result of their work‖ (Macalanggan, 2017) and it has resulted in ―the current reality of
ICT, where the relations with the other and the environment are distorted and
negatively affected, are symptoms of a problem greater than that of excessive,
unlimited and irresponsible use‖ (Rojas-Díaz J. A., 2018). This has made many
people to view technologies in general, and social media in particular as god
(Macalanggan, 2017). This is referred to by Rojas-Díaz J. A. (2018) as
―cyberidolatry‖. The aftermaths of this are pornography, ―cyberharassment‖ or
―cyberextortion‖, cyberbullying, ―cybermatoneo‖, cyber fraud, online gambling,
―sexting‖ and other vices (Rojas-Díaz J. A., 2018).
Despite the shortcomings that are associated with technological tools in general
and social media in particular as mentioned above, technological tools in general and

social media in particular are good instruments to foster religions because they (that
is, ICT and social media) ―can enhance religious practices through the expansion and
creation of religious communities‖ (Kgatle, 2018), and as they now probably ―play a
vivifying role in religious organizations‘ ongoing adaptation and composition as
spiritual communities‖ (Cheong, 2017). Against the backdrop of the fact that
―demonstrated unprecedented magical powers of speed, efficiency and cost
effectiveness in attaining many facets of human endeavour‖ (Orlu-Orlu, 2017) of
social media, social media have greatly reinvigorated the accomplishment of the
biblical orders about mutual living and relationship with fellow humans to ensure a
flourishing society (see 1 Corinthians 1:10; 12: 25-17; 1 John 1:7; Galatians 6:2;
Proverbs 17:17; 27:17; Matthew 18:20; Romans 12:5, 16; Hebrews 10:24-25;
Ecclesiastes 4:9-12; Acts 2:44-47; Ephesians 4:2-6).
Macalanggan (2017) was of the opinion that since God was the Creator of man that
invented technologies and social media, God has to interact with man who is
imperfect in man‘s invention. So, man can use technologies and social media to
disseminate the things of God to other human beings and ―nourish the spiritual growth
and development of the person as well as his relationship with God‖ (Macalanggan,
2017).
Okai and Ampomah (2017) underscored ―some of the positive impact Facebook
[and other social media have] on Christians.‖ Among them are church marketing,
global mission, online prayer group, introduction of new songs, photos and videos
sharing, increase traffic to church website, biblical counseling, and Christian
conferences, seminars and workshops. However, Okai and Ampomah (2017) further
gave some of the bad effects of social media. These include short attention
span/limited learning style, low view of authority/over-focus on equality, ―shallow‖

interactions/artificial relationships, lack of physical presence, low
commitment/accountability, social isolation, poor sleeping habits, deceit, immorality,
spread of fake news, and vulnerable to scam.
Conclusion
As Afolaranmi (2020b) has asserted, social media are ones of the suitable means
when it comes to transforming conflict situation into having a sustainable society. It
would be good if Christians could incorporate theology and technology together and
help the people encounter God in the use of cybertechnology and maintaining a
sustainable society. Social media may have bad influences, however, if employed
purposefully, prayerfully, and carefully, social media can add a new dimension to
people‘s social interactions especially when transforming conflicts.
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